Philemon Book Study

Welcome
to the epistle known as Philemon. It is a single chapter, containing
only 25 verses. Thus, it will take less than one month to evaluate it
one verse at a time. It is a tender and loving letter in several
ways, and it is a marvelous conclusion to the epistles of Paul. The
letter will provide insights into ethical issues for and between
Christians. It is a letter which has a social component to it,
particularly the issue of slavery. And yet, that particular issue is
truly taken out of context by many. Using Philemon as an argument
either for, or against, slavery is something the epistle was never
intended for.

The
book is also one which highlights disobedience in one way, and yet a
request for mercy in another. The providence of God is clear and
evident in the events which are described, and how they came about.
Without explicitly relaying some details, it is evident that a
tapestry has been woven nonetheless. In this, it mirrors other
stories in the Bible, such as the book of Ruth, which show a “behind
the scenes” working of God in order to effect an intended outcome.

Philemon
also adds in an eternal element to things. Paul will relay in verse
16 that a new relationship has been established between Philemon and
Onesimus, an eternal one, because of Jesus Christ. There is a new
dynamic in play in their lives which will hopefully be the impetus
for Philemon to respond favorably to Paul’s request.

Philemon
is a wholly personal letter, written by Paul, and which is lacking
any outward signs of doctrine or exhortation. And yet, it is a letter
which contains an immense amount of underlying theology concerning
what is right, and what is considered proper in matters of Christian
charity. One scholar, Frankius, says that “This single epistle to
Philemon very far surpasses all the wisdom of the world.” How could
that be in such a short, personal letter? It is because it deals with
issues that require wisdom which the world does not possess without a
knowledge that man is accountable to a higher Source than this
temporary life provides.

And
so, with an all-too short introduction to this beautiful letter now
concluded, Paul begins with his name. He has identified himself as he
does in his other letters. However, he immediately diverts from what
he normally says. Instead of identifying himself as an apostle (a
title he also skips with the Macedonian churches of Thessalonica and
Philippi), he says, “a prisoner.”

The
reason for this is not yet evident, but Paul is going to be appealing
for his beloved “son” Onesimus. By identifying himself as a
prisoner, he is eliciting sympathy from his addressee, Philemon.
Elsewhere, he does identify himself as a prisoner, but it is for the
sake of glorifying God in his imprisonment, not to elicit sympathy
from it. He also elsewhere identifies himself as a “bondservant”
of Jesus Christ, thus showing his allegiance to the Lord in all ways.
In his identification as a “prisoner” here, he is demonstrating
that his allegiance has led him as far as prison for the sake of the
gospel.

Paul
is literally a prisoner under Nero, but more significantly he is a
prisoner “of Christ Jesus.” In adding this in, he is showing that
he is not just a prisoner for general wrongdoing against the empire,
but he is a prisoner for doing right towards God and the gospel of
His Son. It is a second way of eliciting sympathy towards his
yet-to-be-stated cause.

He
next adds in, “and Timothy.” Timothy is often included in Paul’s
initial greetings, along with others. However, Paul ensures that he
is further known as “our brother.” Paul has introduced the
fraternal bond between the two, and which then extends to Philemon as
well. This is another way of eliciting sympathetic feelings from
Philemon. In verse 10, he will explicitly call Onesimus “my son.”
In calling Timothy “our brother” here, he is tying all
four together into one family bond. Every time that Paul opens a
letter, the choice of his initial greeting reveals much about the
connection he has towards his audience. The same is certainly the
case here in his final epistle.

Next,
he identifies his addressee as “Philemon.” This is the only time
he is mentioned in Scripture. He is a Christian, and he is a man of
Colossae. The name is derived from phileo, which signifies
“affectionate friendship.” Therefore, his name means, “Friendly,”
or “Kindly.” He was brought to saving faith in Christ by Paul (v.
19), and he was evidently a faithful Christian as is evidenced by
Paul’s words in the letter.

Paul
then calls him, “our beloved.” His inclusion of this is to ensure
that the fraternal bond which he has already established is realized
as precious and enduring. The word used has two specific
applications. The first is “the Beloved” when speaking of Christ
in relation to the Father. The second is between believers, as
beloved by God, and also as beloved by one another.

Finally,
he adds in, “and fellow laborer.” It is a title which he uses
frequently in his epistles when speaking of other believers in
relation to the gospel; in fulfilling the calling which is placed
upon believers concerning doctrine, instruction, evangelism, and etc.
Paul again establishes a specific bond through the choice of this
term. His plea for Onesimus in verse 13 includes the thought of him
ministering to Paul for the gospel. How could one fellow laborer deny
such a request, especially when it was needed because Paul was still
in chains? As he could not actively do certain things for the gospel,
he needed Onesimus there with him to ensure those things got done.

In
all, Paul’s opening salutation is precisely stated in order to set
an exacting tone for the rest of the letter. Every word has been
carefully chosen to meet the intended and desired outcome.

Life
application: We should look to Paul’s example of how to address
others, not for the sake of manipulating them, but for the sake of
meeting our true needs as they arise. Paul’s intent was sincere,
his need was real, and his love of all concerned was obvious. In
choosing his words so carefully, he was ensuring the most favorable
outcome of the decision which he is making his appeal for.

Lord
God, thank You for the fraternal bond which exists between believers
in Christ. And yet, it is unfortunate that the bond isn’t as strong
as it should be in many cases. There are times to sever fellowship,
and there are times to be merciful and forgiving. Help us to make the
right choices about these things. Help our friendships to be based on
a love of You and Your word first. From that, our relationships with
other believers will be easier to define. Thank You for guiding us in
this. Amen.

...to
the beloved Apphia, Archippus our fellow soldier, and to the church
in your house:
Philemon 1:2

In
verse 1, Paul first addressed the letter to Philemon. He now
continues with three more addressees. The first is Apphia. It is her
only mention in Scripture, and the root of her name denotes
“endearment.” Paul calls her “the beloved.” However, the
Greek word in some manuscripts says, “our sister.” Either way, it
is supposed that she is Philemon’s wife, being noted first after
Philemon. If not his wife, it is likely she was some close relation
to him.

Next,
Paul mentions “Archippus.” He is seen here and in Colossians 4:17
where Paul gives him a note of exhortation concerning the ministry he
had received in the Lord. Here, he is called “our fellow soldier.”
The term “fellow soldier” is used of Epaphroditus in Philippians
2:25, and Timothy is said to be a “good soldier of Jesus Christ”
in 2 Timothy 2:3. These terms place these men under Christ, the
Captain of our salvation, as warriors in His cause. Obviously, it
refers to a spiritual battle when this metaphor is used. Various
commentaries claim he was probably a son of Philemon, but there is
nothing to substantiate that other than that he is noted by name, and
before Paul’s final addressee, meaning “the church in your
house.”

Again,
scholars are divided on what the term means. Some state that this
term signifies a local gathering of Christians who met in Philemon’s
house because it was a suitable place to meet. Others claim that the
term is referring to his own family which is comprised of faithful
Christians. There is no reason to assume that the term does not
include outsiders who came by to form a local church though.

Life
application: There are matters which are extremely important to get
right concerning doctrine. These must be defended in a very fixed and
rigid manner. There are issues which are important, but which do not
affect salvation. These can be debated, but shouldn’t be a point of
division. And then there are things like Apphia’s relationship to
Philemon which have no bearing on doctrine at all. Unless there is a
reliable external source which definitively explains who she is and
what her relationship to Philemon is, there is no need to argue the
matter. A simple comment, showing the uncertainty of the details,
is all that is needed.

Lord
God, help us to live peaceably with our fellow believers, and indeed
with all people, to the extent to which it is possible. It is
certainly not possible to live in a peaceable way with people who are
violently opposed to our faith in You, but in those times where we
can live in a friendly manner with others, help us to do so. May we
be the initiators of peace in the world we live in, setting an
example for others to hopefully emulate. Amen.

I
thank my God, making mention of you always in my prayers, Philemon
1:4

The
words of this verse are rather similar in content to Romans 1:9,
Ephesians 1:16, Philippians 1:3,4, Colossians 1:3, 4 & 1
Thessalonians 1:2. In other words, it
is a greeting which, even if slightly amended for the occasion, is
common to Paul’s letters. In
some letters, the stress is on the thanks, in others it is on the
prayers. For example, it
is rather close to the words of Colossians 1:3 -

“We
give thanks to the God and Father of our Lord Jesus Christ, praying
always for you,”

However,
when he wrote his letter to the Colossians, he noticeably mentions
“the God and Father of our Lord Jesus Christ.” Here in Philemon,
he has already carefully placed Christ Jesus within the Godhead in
the previous verse, and so the thanks are obviously to Him as much as
they are to the Father. Therefore, Paul combines the two into the
simpler term “God.”

Here
he notes that he is “making mention of you always in my prayers.”
Paul’s idea of “praying without ceasing,” which he states in 1
Thessalonians 5, is evident in words such as these. Whenever the
thought of one of his beloved brethren or churches came to mind, he
would utter forth a prayer to God on their behalf. To him, praying
was certainly a normal extension of his regular life and conversation
with others.

Life
application: God already knows the end from the beginning. His plan
is also complete in His mind. Despite this, we should not have a
fatalistic view of life where we ignore prayers. Instead, God figures
our prayers into the plan, just as our free-will calling on Jesus is
figured into the plan. If we don’t receive Jesus, we will not be
saved. Likewise, prayers that are not uttered are not heard. God’s
foreknowledge of all things outside of time factors in our actions
within the stream of time. Pray!

Heavenly
Father, You have granted to us is the opportunity and honor to pray.
When we open our hearts to You, You hear and respond according to
Your great wisdom. With Jesus as our Mediator between us, we can know
that those prayers which are offered through Him are acceptable to
You. We have no need to worry if what our lips have prayed out to You
are heard or not. They are! Thank You for our Mediator! Our prayers
are heard because of Him. Amen.

...hearing
of your love and faith which you have toward the Lord Jesus and
toward all the saints,
Philemon 1:5

This
verse is very similar to Colossians 1:4 –

“...since
we heard of your faith in Christ Jesus and of your love for all the
saints;”

The
difference often puzzles scholars though, especially the idea of
“faith” being directed “toward all the saints.” But this
isn’t the intent. In what occurs numerous times in Scripture,
Paul’s mind is transferring two separate thoughts to the letter in
what is known as a chiasm. He is associating “love” with “toward
the saints,” and “faith” with “toward the Lord Jesus.” Laid
out in order we see the following:

a.
hearing of your love

b.
and faith which you have

b.
toward the Lord Jesus

a.
and toward all the saints

This
is somewhat similar to what Luke does in Acts 2:38 concerning baptism
–

a.
Repent [second person plural]

b.
be baptized [third person singular]

b.
each [singular] of you

a.
for the remission of your [second person plural] sins.

These
subtle nuances are intended to direct our attention to what is being
said, but we often will miss them, especially in translations, and
even more especially when rules of grammar change between languages.
Having it laid out clears up the confusion. Philemon’s faith is not
being directed toward “all the saints,” but only toward the Lord
Jesus. At the same time, his love is being directed “toward all the
saints.”

This
will be seen worked out in the coming verses as Paul will speak of
faith in connection with Christ Jesus in verse 6, and then he will
connect love with the saints in verse 7. For now, Paul’s prayers
(verse 5) are in thanks to God because of the faith and love which is
found in Philemon.

Life
application: There are often perceived difficulties in Scripture
which can be cleared up by referring to similar thoughts found
elsewhere in Scripture, or by laying out verses in the various types
of patterns which the Bible uses, such as parallelism, chiasm, etc.
In learning these various patterns, and then evaluating verses based
on them, the lights often come on as to what the true intent of a
passage is.

Lord
God, thank You for the wonders which are found in Your word. It is an
endless stream of delight, if we will simply open it up and study it.
In the end, it always reveals wisdom right from Your mind. What more
splendid thing could we pursue than that! Thank You for this
beautiful gift. And thank You for Jesus who is the Subject of it all.
Praises to You for what You have done in Him, and how He is revealed
in Your word. Amen.

...that
the sharing of your faith may become effective by the acknowledgment
of every good thing which is in you in Christ Jesus. Philemon
1:6

Paul’s
words here are tied into what he said in verse 4. He said he was
“making mention of you always in my prayers.” This was so “that
the sharing of your faith may become effective.” The word he uses,
which is translated as “sharing,” is koinónia.
It signifies participation, communion, and fellowship. It is “what
is shared in common
as the basis of fellowship” (HELPS Word Studies). As his words are
tied into verse 4, and as the next verse will be tied in with verse
5, there is a parallelistic structure to these verses. This will be
seen when we arrive at verse 7.

For
now, Paul is praying for an outward display of the fruits of
Philemon’s faith, thus he will have demonstrated an effective (an
active and energetic) faith. Understanding this, Paul is praying
about what he hopes will be the character of Philemon concerning his
actions as they are directed towards what Paul hopes he will do in
regards to the issue that lies ahead in the epistle. One can see that
the issue ahead is something important to Paul, and he is therefore
praying that a positive response will be forthcoming from Philemon.

Paul
then says that this demonstration of the fruits of his faith will be
“by the acknowledgment of every good thing which is in you in
Christ Jesus.” The words, “by the acknowledgment,” are an
indication of the actual existence of his faith. He has faith; in
sharing that faith, he is showing that his faith is genuine.

The
words “every good thing which is in you,” speak of an outwardly
revealing of his faith. It is an expression of the faith that he
possesses, and which acknowledges that he possesses it, and is now
demonstrating it.

And
finally, “in Christ Jesus” signifies that the faith is not a
misdirected faith, but one which is based on the foundation of the
faith, Jesus Christ. He is the basis for the faith; and therefore,
Paul is praying that Philemon will exhibit an outward display of his
faith, thus acknowledging that his faith is genuine, developed, and
willing to go to the lengths necessary to meet the request that lays
ahead in Paul’s letter.

Obviously,
if Paul is writing this, and Philemon were not to follow through with
the request Paul then makes, it would be an indication that his faith
had not met the standard which Paul speaks of here. Paul is
delicately leading Philemon to the point where he can hardly say “No”
to the request which Paul will make.

Life
application: Paul is directing his words in a very careful manner in
order to elicit the desired outcome from Philemon. He is not
manipulating him, because everything he says is in accord with what
one would expect from a Christian. But he is making it exceedingly
hard for Philemon to turn down the request that is forthcoming. One
should never challenge another’s faith in an inappropriate manner,
but it is acceptable to ask for a demonstration of faith from those
we fellowship with.

Lord
God, help us to not just have saving faith, but to live out that
faith in proper demonstrations of having it. When we are given a
chance to exhibit our faith in meeting the real-life requests and
needs of others, help us to do so. May our faith and deeds work
together to demonstrate to the world that we are not only Christians
in word, but also in deed. This we pray, that You will be glorified
through
the things we do. Amen.

For
we have great joy and consolation in your love, because the hearts of
the saints have been refreshed by you, brother.
Philemon 1:7

Here
we continue with the parallelistic structure which started in verse
4. It was noted in the previous verse that verse 4 was connected to
verse 6. The same is true with verse 5 being connected to verse 7.
Thus, there is an a/b/a/b pattern evident –

a.
4. I thank my God, making mention of you always in my prayers,

b.
6. that the sharing of your faith may become effective by the
acknowledgment of every good thing which is in you in Christ Jesus.

a.
5. hearing of your love and faith which you have toward the Lord
Jesus and toward all the saints,

b.
7. For we have great joy and consolation in your love, because the
hearts of the saints have been refreshed by you, brother.

Seeing
this pattern, the word “For” which begins verse 7 becomes
apparent. It is based on the “hearing of your love...” Paul
acknowledges that now by saying that it is the reason “we have
great joy and consolation in your love.” It should be noted that
some manuscripts say “I” instead of “we.” This would make
sense based on the “I” which began verse 4, but there is also no
reason to assume that the singular in verse 4 is not now converted to
the plural here to include Timothy. Either way, nothing is lost in
doctrine.

The
important thing is that the love which Philemon displayed is what has
stirred up the “great joy and consolation.” This is, again,
Paul’s way of continuing to lead Philemon in making a favorable
decision when presented with Paul’s request. If there is such great
joy and consolation at what he has already done, how much more joy
and consolation there will be when he follows through with Paul’s
request!

Next,
he says, “because the hearts of the saints have been refreshed by
you.” This then is tied to where Philemon’s love was directed in
verse 5. It was toward “all the saints.” Philemon’s love toward
the saints in turn refreshed those same saints. The word “refresh”
signifies “rest after the needed task is complete; to pause (rest)
‘after precious toil and care’” (HELPS Word Studies). Thus,
Philemon’s love was directed to saints whose hearts were burdened
in their labors in Christ, and Philemon was able to provide them with
rest from their labors.

Paul
will use this same word again in verse 20 concerning a need for the
same rest in his own weary heart in regards to Philemon. Again, it is
Paul’s masterful way of making it impossible for Philemon to turned
down his request. Philemon had become well known for refreshing the
hearts of the saints, and Paul – whom Philemon was indebted to –
would ask the same for himself. How could Philemon turn him down!

Paul
then finishes with, “brother.” Its placement at the end adds in
an emphasis. No more touching word could have been added in to soften
the heart of Philemon. Its placement is an immense act of persuasion
for that which is forthcoming. Philemon is indebted to Paul (see
verse 19), something which would place Paul in the stronger position
in his discourse, and yet the use of the term “brother” brings
them to equality once again. Paul’s words are so carefully woven
together that Philemon would be a heartless soul indeed to not fully
comply with what will be requested of him.

Life
application: We may be over another Christian in employment, they may
owe us money, there may be a great age difference between one
another, etc., however, in Christ we are all on the same level when
it comes to our position in Him. It would be good for us to remember
this, and to never lord our earthly status over another believer.
Humility is a trait that is sought out for by the Lord when He
evaluates the hearts of His people.

Lord
God, help us to be humble before our fellow believers, not exalting
ourselves over them because of our position, wealth, age, or whatever
other worldly status we may possess. Rather, help us to serve, just
as Christ came to serve. Help us to act in humility and with respect
to those who are our spiritual brothers in Christ. To Your glory we
pray for softened hearts, willing to exalt others. Amen.

Therefore,
though I might be very bold in Christ to command you what is fitting,
Philemon 1:8

The
word “Therefore” is based on what Paul has said in verses 4-7. He
has reminded Philemon about his conduct before the Lord, and he has
used it as a point of leverage for what he personally desires from
Philemon going forward from here. The words of this verse and onward
constitute the heart of what is on Paul’s mind, and thus the main
subject of the letter. There will be a request made of Philemon, but
it could be otherwise. This is seen in Paul’s next words, beginning
with, “though I might be very bold.”

Paul
has been gracious with his words concerning Philemon thus far. He
will be humble in his request going forward also. However, he could
be bold instead, meaning more direct and forceful. And further, he
would be in his right to do so because his boldness would be “in
Christ.”

He
and Philemon are brothers in Christ (verse 7), and there is a matter
of extreme importance to Paul which Philemon would be unbrotherly to
refuse. This is so much so that Paul could be so bold toward
Philemon, as he says, “to command you what is fitting.”

What
he means is that what he will merely ask for, and that in humility,
is something that he could rightfully direct Philemon to do because
it is what is right and proper. When an employer has a job to be
done, he doesn’t need to ask his employees to do it. Rather, he
could simply direct it to be accomplished. However, some employers
use a more subtle and gracious tone with their employees. Though they
have a right to command, they instead use words which are less
forceful. This is what Paul is doing here.

Paul
has carefully and methodically built up his case for requesting this
great thing of Philemon. He has then shown that he could simply tell
him to do it and, as a brother in Christ, he would not be acting
according to Christian values to turn Paul down. From here, Paul will
lay out his request, anticipating Philemon will do what is right
based on the request, without being forced to accomplish the thing he
is being asked to do.

Life
application: If you go to a fellow Christian, a minister, or a
pastor, and you ask what path you should take, be ready to do what
they say if it is what is proper in Christ. It is wholly
inappropriate to ask for godly counsel, and then reject that counsel
when it doesn’t suit your desires. This is what the people of
Israel did. They went to Jeremiah and asked for the word of the Lord,
saying they would obey whatever word came back to them. However, when
the Lord directed them according to their request, they rejected His
word. The Lord’s response was, “For you were hypocrites in
your hearts when you sent me to the Lord your God, saying,
‘Pray for us to the Lord our God, and according to all
that the Lord your God says, so declare to us and we will
do it.’ 21 And I have this
day declared it to you, but you have not obeyed
the voice of the Lord your God, or anything which He has
sent you by me” (Jeremiah 42:20, 21). To reject what is right in
Christ is to reject the word of the Lord. The people of Israel were
judged and punished for their unfaithful stand in this regard.

Heavenly
Father, help us to stand on Your word, and to not reject what it says
when it is inconvenient or doesn’t suit our personal desires. What
You have spoken is not left for us to pick and choose whether we will
obey or not. It is given for the guidance of our lives in Your
presence. May we keep it in context and, if that context directs us,
may we act accordingly – to Your glory. Amen.

...yet
for love’s sake I rather appeal to
you—being
such a one as Paul, the aged, and now also a prisoner of Jesus
Christ—
Philemon 1:9

Paul,
having built his case concerning the command he could make, now
completely changes the nature of such an appeal. Instead of a
rightfully stated command, he says, “yet for love’s sake.”
For Paul to command Philemon concerning the weighty matter which he
will speak of might then put up a wall of resentment between the two.
Though he has not yet stated his request, it is obviously something
of great importance, and which could possibly be a burden of great
measure on Philemon. Rather than imposing such a burden, he instead
appeals to Philemon’s love, towards Paul and towards their common
faith in general. This is then fully revealed in the words, “I
rather appeal to you.”

From
what could be commanded, Paul instead appeals based on love. Instead
of a wall of enmity, he is looking for a holy kiss of fellowship.
Instead of taking what could be taken, he asks for that which could
be denied. Paul is placing his request back under Philemon’s
authority, chancing that it may be turned down, but counting on it
being granted – even to over and above what he hopes for (coming in
verse 21).

Having
stated that what he desires is a request based on love, he then
continues to lead Philemon’s decision, providing words that would
make it a cold-hearted gesture to refuse. He does this by stating two
huge limitations which are placed on his own life. First, he says,
“being such a one as Paul, the aged.”

It
is unsure how old Paul was at this time. The only real clue is the
word used to describe him in Acts 7:58, translated as “young man.”
It signifies a man in his prime, even up to the age of 40. If he was
20, he might now be about 50. If he was 40, he might now be about
70. The facts concerning Paul’s life, as revealed elsewhere in the
New Testament, mean that he would be old even if only 50. He had
lived a hard life from the day he met Christ, and his body would bear
the pains associated with that. It would be that much more so if he
were now 70. No matter what, the appeal to his age is one which will
make it difficult for Philemon to turn down. But then Paul adds in
more; something he has written about frequently over the years, and
which is his sad state once again. He says, “and now also a
prisoner of Jesus Christ...”

He
had obviously been free when he was with Philemon, but now he was
imprisoned. All people in the empire would know what that meant. It
would be a weary existence, cramped and dirty living, painful cold,
tormenting heat, and constant deprivation. Those in prison were
dependent on others for their very food. Whatever Paul’s request
is, he has tied his advanced age in with his miserable conditions,
and he is basing it on Philemon’s love. How could Philemon turn
down his request and be considered a true and faithful brother in
Christ? One can now see why Paul so carefully highlighted the
positive attributes ascribed to Philemon by others in verses 4-7. Was
such a record true or not? His response to Paul’s coming request
would reveal the truth or falsity of those reports.

Life
application: How do people speak of you in your walk with Christ? If
you feel you have a good record of service, or at least faithfulness
in Christ, will you respond according to that record when a true need
is asked of you by another brother in the Lord? This doesn’t mean
that we need to respond to every request. It is obvious that people
prey upon churches and individual Christians. But when true needs
arise, are you going to be a part of meeting them? Be as ready to
meet the challenge as you were to accept the praises for your life in
Christ in the past.

Lord
God, there are always needs brought before Your people. Some are by
sharks who simply want to prey upon us because we are Yours. But
there are many true needs which must be met, and which we may be
asked to help with. Are the good words spoken about us in the past
concerning our faith and generosity going to be met with deeds
comparable to those accolades? Help us in this Lord. Grant us wisdom
in who we should give help to, but grant us a generous heart when we
give. To Your glory. Amen.

...I
appeal to you for my son Onesimus, whom I have begotten while in my
chains, Philemon
1:10

The
structure of the Greek is much different than it is laid out here. It
more literally reads, “I beg you for my child whom I have begotten
in the chains, Onesimus.” Placing his name last is Paul’s way of
emphasizing the entire thought. “I have a child; I begot him while
I was in chains; he is Onesimus.”

Everything
written thus far by Paul has been penned for this particular
individual, Onesimus. It is apparent that Philemon knows who Paul is
speaking about, and there is something that he desires of Philemon
concerning him. It is also obvious that there is a problem which
exists between Philemon and Onesimus. It is one which would otherwise
be an insurmountable problem, but because of Paul’s careful
wording, even including the way he has structured the words in this
verse, a resolution is possible. It will be one not based on the
relationship of Philemon to Onesimus, but on the relationship between
Philemon and Paul, and because of Paul’s new relationship with
Onesimus.

The
reason for his heartfelt plea is at least partially understood now
with the words, “my son.” Paul has become a father to him. He has
used the word when speaking of the Galatians –

“My
little children, for whom I labor in birth again until Christ is
formed in you...” Galatians 4:19

He
then spoke of Timothy as his own son in Philippians, 1 Timothy
(twice), 2 Timothy (twice), and of Titus in his letter to him. It is
a term of endearment based on having led someone to Christ, or having
adopted him through instruction about Christ. In the case of
Onesimus, Paul further says, “whom I have begotten while in my
chains.” In other words, while Paul was still in prison, he had met
with and converted Onesimus to the faith. From there, it is obvious
that he continued to tutor him as a father would tutor his own son.

The
name Onésimos
essentially means “Useful,” as in “profitable,” or in
“advantage.” In order to understand the situation, it is
necessary to go forward in the letter to determine what had happened.
Onesimus was Philemon’s slave, but he ran away from Philemon. This
would obviously be hugely problematic, and this is why Paul has so
tenderly arranged his thoughts about Philemon first, and then about
Onesimus. Because he is now Paul’s son, there is a new dynamic
which must be considered.

Life
application: When a person becomes a Christian, a new set of
possibilities arises in how we can and should treat that person. We
may have been enemies, but that should now change. There may be debts
owed, but those should be forgiven. And so on. This is the attitude
we should have toward those who come to Christ. Understanding this,
Christians should endeavor to maintain those feelings of forgiveness
to those who have been brothers and sisters all along. This is a
tough challenge, because some never mature in Christ. They fail to
grow in wisdom and knowledge, they continue to act immaturely, and
they are real sore spots within the fellowship. Paul gives advice on
how to handle fellow believers like that elsewhere in his letters. Be
well brushed up on those things so that you are ready to properly
handle difficult people who are believers.

Lord
God, help us to do our best to be forgiving of our fellow believers,
but help us to be wise in Your word and what it says, concerning
those who fail to mature in You, and who continue to act in a way
which is unsound. In knowing what Your instruction says about these
things, we don’t have to feel guilty when we cut off fellowship –
even from believers. Help us in this, O God. Amen.

...who
once was unprofitable to you, but now is profitable to you and to me.
Philemon
1:11

Paul
now makes a pun based on the meaning of the name of Onesimus. As
noted previously, his name means “Useful,” as in “profitable,”
or in “advantage.” Now, using a different Greek word, euchréstos,
which carries the same basic meaning, he notes that Onesimus was once
“unprofitable to you.”

Philemon
had a slave named “Useful,” and his slave was apparently of no
value to him. He may have been lazy, a thief, or whatever else, but
at some point, he even went so far as to run away from him. The name
he bore was an unbecoming epithet. However, Paul shows that a change
has taken place by saying, “but now is profitable.”

Useless
Onesimus had become useful Onesimus. There was profit to be found in
him, but it was not in the way which he had previously been
considered in terms of value. Paul will explain how he hopes value
can be derived from him in verse 16. For now, all he notes is that he
who once was unprofitable now has value “to you.”

In
the conversion of Onesimus to faith in Christ, there could possibly
now be a new and wonderful dynamic, if Philemon would simply avail
himself of it. Paul is asking for him to consider this, and to act on
it for the sake of love. He then finishes this verse with, “and to
me.” This is a creative type of afterthought that Paul uses from
time to time in order to include himself in something that others
will also benefit from. For example, he does it Philippines 2:27 when
saying, “For indeed he was sick almost unto death; but God had
mercy on him, and not only on him but on me also, lest I should have
sorrow upon sorrow.”

The
inclusion of himself now is the key to all of his words which built
up Philemon, and which showed Paul’s own difficult condition. He
has a need, and that need can be met in Onesimus. However, in meeting
this need for Paul, Onesimus will also be profitable to Philemon.

Concerning
the conversion of Onesimus the scholar Maclaren says, “Christianity
knows nothing of hopeless cases. It professes its ability to take the
most crooked stick and bring it straight, to flash a new power into
the blackest carbon, which will turn it into a diamond”
(Expositor’s Bible).

Life
application: Our willingness to put aside past differences, or past
wrongs, can become the basis for amazing friendships or partnerships.
The person who is forgiven will often feel a continuing debt is owed
for such kindness. The wrongs of the past become overshadowed by an
attitude of thankfulness and gratitude which can lead to wonderful
things for both concerned, if we are willing to make that first move
of reconciliation. Let us carefully consider this, especially in
light of what we have been forgiven in Christ Jesus.

Lord
God, in Christ we have been forgiven a debt we could never repay.
Help us to always consider that in regards to wrongs which have been
brought against us. There are times we can withhold forgiving others,
as Your word indicates, but when a person is repentant over their
conduct towards us, we are to forgive, even as we have been forgiven.
Help us in this Lord, it can often be difficult. Amen.

I
am sending him back. You therefore receive him, that is, my own
heart,
Philemon 1:12

The
Greek verb of the first sentence is what as known as an epistolary
aorist. It literally reads, “I did send.” The letter assumes the
arrival of Onesimus at the time it is received, even though he is
with Paul at the time it is written. Paul has either asked Onesimus
to return to Philemon, or Onesimus desired to return and Paul agreed
that it was right to do so. Being a runaway slave, Philemon then has
the right to do with him as he wished. He could even have him
executed. But the return of Onesimus is one which now almost required
leniency by Philemon. And this for several reasons.

First,
the tense of the verb assumes that Onesimus is standing there with
Philemon. If Onesimus had desired to take the letter and run away in
the opposite direction, Philemon would not be reading the letter.
Thus, Onesimus voluntarily returned to his master.

Secondly,
Paul then says, “You therefore receive him.” Though this is a
recommendation, it is based upon everything he has written up to this
point. All of the heartfelt words which preceded this note concerning
the return of Onesimus would have to be rejected. Philemon’s state
as a Christian in Paul’s eyes was on trial.

Would
he prove to be a merciful brother, a faithful friend, and a loving
follower of Christ? Or, would he throw all such thoughts to the wind
and come down on Onesimus with a heavy hand? Had Philemon understood
the infinite display of mercy that was extended toward him in Christ?
The offense by Onesimus was actually trivial in comparison to it. How
would he respond to the heartfelt pleas of his aged, imprisoned
friend?

A
variation in source texts arises here. Some leave out the words, “You
therefore receive.” The difference is noted between the following
two translations:

I
am sending him back to you, sending my very heart. (ESV)

I
am sending him back. You therefore receive him, that is, my own
heart, (NKJV)

This
difference is not as great as it seems. The word “receive” is
found in verse 17, and so a copyist’s eyes may have seen it there
and then looked back down and added into the text. Or, it was a part
of the original. However, either way, the intent is the same because
of it being included in verse 17.

Thirdly,
Paul then says of Onesimus, “that is, my own heart.” Speaking of
Onesimus, he now shows the extent of love he has developed for
Onesimus. He had become Paul’s son (verse 10), and he was
profitable to him (verse 11). And yet, he was willing to send him
back to Philemon to face whatever might happen because of his
certainty that it was the right thing to do. Onesimus, despite being
his very heart, was still the property of Philemon. To not send him
back would make Paul a possessor of another’s property. To send him
anywhere else would make him guilty of agreeing to wrongdoing. This
is explicitly stated in Ephesians 6:5-8 –

“Bondservants,
be obedient to those who are your masters according to the
flesh, with fear and trembling, in sincerity of heart, as
to Christ; 6 not with eyeservice, as
men-pleasers, but as bondservants of Christ, doing the will of God
from the heart, 7 with goodwill doing
service, as to the Lord, and not to men, 8 knowing
that whatever good anyone does, he will receive the same from the
Lord, whether he is a slave or free.”

To
write these words in Ephesians, and then to not expect them to be
followed through with because Onesimus had become “my own heart”
to him, would make Paul (and Onesimus) guilty of violating the very
prescriptive words that he had penned elsewhere. Such could not be
considered acceptable. A duty to Philemon existed, and it needed to
be accomplished.

Now
in this verse is seen the reason for all of Paul’s carefully penned
words which preceded it.

Life
application: Commentaries on this verse, and the verses to come,
follow along with the personal views of the commentators on the issue
of slavery. Some justify slavery based on Paul’s needing to send
Onesimus back to Philemon. Thus, it is argued that slavery is wholly
condoned by the Bible. Others argue the exact opposite, claiming that
Paul’s words appeal to ending Onesimus’ slavery (as seen in the
coming verse) despite the issue of property which needs
to be settled first. Neither view is acceptable concerning the issue.
The Bible makes no statement either way. It simply accepts slavery as
a part of the human condition and leaves it up to the ruling powers
to choose how they will handle the matter. It is wholly inappropriate
to use the Bible as
a tool to promote one’s personal agenda by taking select verses out
of their intended context.

Lord
God, Your word is far too precious for us to use it for justifying
personal views on issues which we find offensive or that we favor if
those verses are taken out of context in the process. Help us to keep
your word in its intended context at all times. From there, we can
make our own decisions concerning moral issues and work to have them
realized in the land (and in the government) in which we live. Help
us to never misuse Scripture in the process. Amen.

...whom
I wished to keep with me, that on your behalf he might minister to me
in my chains for the gospel.
Philemon 1:13

The
words, “whom I wished to keep,” refer to Onesimus who was Paul’s
“own heart.” He had a great desire that he would keep him there
with him. However, the verb is in the imperfect tense. As Vincent’s
Word Studies notes, “The imperfect tense denotes the desire
awakened but arrested.”

In
other words, the desire in Paul was stirred to keep Onesimus (as he
says) “with me,” but he knew that it would be inappropriate to do
so, and so he quieted his desire. It could be translated more
understandably as “whom I was wishing to keep with me.” He then
explains the reason for it by saying, “that on your behalf he might
minister to me.”

The
Greek more literally reads, “in your behalf.” In other words, he
is hinting that if Philemon were there in person, he would want to
tend to Paul in the manner that Onesimus also would have tended to
him. As Onesimus was Philemon’s slave, even if he didn’t minister
to Paul directly, he would have been happy to appoint Onesimus to
fill that role.

Paul
is tactfully saying that in returning Onesimus to Philemon, he was
doing it out of what was appropriate, even though having him stay
would have been something Philemon would have agreed to anyway. He is
making it more and more impossible for Philemon to turn down the
request which he will make in the verses ahead. And this is
especially true because the ministering on Philemon’s behalf for
Paul was because he was in “chains for the gospel.”

Paul
was a prisoner because of his proclamation of the gospel. It is the
gospel which Paul preached to Philemon, and to which Philemon
responded. How could he then turn down the request Paul will make
when it is exactly the same need that he once had, and which was
filled in Paul’s sharing with him the good news? Every single word,
including its tense, is being used to relay to Philemon the
importance of the matter to Paul, and each word is given to convince
him that no other option would be acceptable than the granting of the
request which Paul will eventually make.

Life
application: There are things that we may desire, but which we are
not permitted to have. Paul’s words show us that even though he
knew that Philemon would certainly grant what he wished, he could not
act on that knowledge without going through the proper process of
allowing Philemon to actually make the final decision. In other
words, the end does not justify the means. We cannot say, “I knew
what the outcome would be, and so I skipped to the end and avoided
all the unnecessary steps to save time.” In the end, we are not
God, and we may actually have not thought of every possible option.
We must do what is right each step of the way.

Lord
God, the Bible shows us time and time again that the end does not
justify the means. We must follow the proper path in whatever thing
we do in order to get to the end of the matter. This can be
especially hard when following that path may not get us
to the end we feel is best. But this is life, and it is You who have
set the moments of our existence. Help us then to live in Your will
always, no matter where the proper path takes us. Amen.

But
without your consent I wanted to do nothing, that your good deed
might not be by compulsion, as it were, but voluntary. Philemon
1:14

Paul’s
words of the previous verse said that he “wished to keep”
Onesimus with him. He then said that this was so that he could
minister to Paul on Philemon’s behalf. He was writing as if
Philemon’s help was to be conducted through Onesimus. He now says,
“But without your consent.”

Obviously,
Philemon would not be help Paul if he didn’t consent to helping
him. Therefore, he couldn’t claim Philemon’s help without
consent. And so without this consent, he says, “I wanted to do
nothing.” In the previous verse, the tense of the verb “I wished”
was imperfect. That now changes to “I wanted” in the aorist
tense. In essence, he was first saying, “I was wishing.” Now he
is saying, “I am finally determined.” One could think of him
saying, “I had really hoped to keep him with me, but I firmly
decide that he must be sent back.” There is a subtle plea for
mercy, and then there is the acknowledgment that he must do what is
right in order to allow the plea to be granted.

Imagine
someone (Mark) having $50.00 that belonged to someone else (Gordon).
Mark may need $20.00 for lunch. He could say, “Gordon wouldn’t
mind me spending $20.00 for lunch.” Further, Gordon owes Mark a
giant debt of another kind. What an incentive to help himself to the
small amount of $20.00!

As
noted in the previous verse, it may be true that Gordon wouldn’t
mind Mark taking the money, but there may be more involved than just
whether Gordon minded or not. He may need all $50.00 to pay his car
registration. To go spending that money, without specific approval,
would be wrong. Further, even if Gordon didn’t mind, Mark’s
spending the money without Gordon’s approving it in advance would
then deprive Gordon of his right to bless his not-so-clearly thinking
friend.

This
is akin to what Paul is saying now. “I know that you would be
willing to minister to me, and that you would be willing to do so
through Onesimus, but I also know that without your consent, it would
be inappropriate for me to keep him.” Paul next relays to Philemon
exactly what should be relayed from Mark to Gordon by saying, “that
your good deed might not be by compulsion, as it were, but
voluntary.”

Paul
is doing what is right in all ways with this matter, and yet he is
doing it in such a way that it would be the epitome of ingratitude
for Philemon to take any other course of action than to respond
favorably to Paul’s request. It is a masterful way of having the
matter settled in his favor, or showing the true nature of Philemon
in the process. Paul is allowing Philemon to be gracious to Paul
while still directing him to do the right thing. This is actually
similar to how he handled the matter of collection from the church in
Corinth for the saints in Jerusalem in 2 Corinthians 9:1-5.

Life
application: Using tact is always a good way of leading people to
make the right decisions while allowing them the dignity of not
looking bad in the process. It is a skill which must be developed,
and it should be carefully applied in sensitive matters. Paul was a
master at it, and his example will serve us well in related matters,
if we will simply take advantage of it.

Lord
God, grant us the wisdom to be tactful in how we conduct our affairs
with others. Feelings can easily be hurt over what we might think of
as minor issues. And so be with us as we interact with others,
knowing that we also desire the same respect and care from them over
matters which concern us. And because Your word shows us examples of
how to conduct ourselves in such ways, grant us the wisdom to read
that precious gift daily. To Your glory. Amen.

For
perhaps he departed for a while for this purpose,
that you might receive him forever,
Philemon 1:15

Paul
now sums up his thoughts of verses 12-14, as is indicated by the word
“For.” He is making a summary statement as to why he is sending
Onesimus back, including a possible reason why things turned out as
they had. This is indicated by the word tacha, translated as
“perhaps.”

The
word’s meaning is “quickly,” and thus it is used in the sense
of “quick to assume as true.” Paul is making a speculation about
why things turned out as they did concerning Philemon, Onesimus, and
himself. He knows it is not mere chance, but he also cannot speak for
God as to why things occurred as they did without God specifically
revealing the matter to him. And so to avoid claiming something as
God’s actual intent without knowing what the actual intent was, he
simply speculates. And the speculation is based on the separation
which occurred between Philemon and Onesimus.

The
words, “he departed,” fail to convey Paul’s masterful use of
the language employed here. The word is in the passive voice, not the
active. First, he doesn’t say, “ran away.” This would have
reopened a wound which he has spent many verses trying to heal. To
say he ran away would simply bring back to memory the need for
punishment of his disobedient slave. Everything said thus far would
be overshadowed by the act of disloyalty perpetrated against him. He
also doesn’t say “departed,” which would indicate an active
leaving for whatever reason – be it to escape permanently, or to
take off for a summer to join the circus. Rather, the passive voice
should be translated as, “was parted.” This then fits like a
glove over the word “perhaps,” uniting them into a combined
thought concerning the guiding hand of God.

God
was still behind what occurred. Even if it was active on Onesimus’
part, it was still passively directed by God. This then would
correspond to the similar account of what occurred between Joseph and
his brothers. They actively cast him into the pit, and they actively
sold him off to slavery, but Joseph confirms that God was in the
background, directing the events for a greater purpose –

“But
now, do not therefore be grieved or angry with yourselves because you
sold me here; for God sent me before you to preserve life.” Genesis
45:5

Next,
Paul notes that this parting was “for a while.” The Greek reads,
“for an hour.” It was both a finite amount of time, and a short
one at that. If there was a parting, the time was well used in
meeting a set, determined purpose. Philemon could argue over a long
separation, filled with exotic travels and interesting stories, but
how could he not see that such a short separation, filled with such
obvious, carefully orchestrated, and specific events was intended to
reveal the behind-the-scenes workings of God? In this, he could not
argue that he was truly deprived of his property in an unnecessary
way.

Understanding
Paul’s intent of these words, he next says that all of it was “for
this purpose...” It is an introductory statement leading to
his climatic conclusion which is, “that you might receive him
forever.”

He
said that they “were parted.” There was intent and purpose in
what occurred, and there was an end to that parting, as is evidenced
by Onesimus standing there awaiting Philemon’s completion of
reading Paul’s letter. Now, instead of a parting there is
receiving. In the parting there was perceived loss. However, in his
return there is gain. The Greek word Paul uses here, apechó,
signifies “to have by separating from.” In other words, by
letting go of one thing, you are able to possess another. It is used
at times to signify “receiving payment.” Someone lets go of their
time in employment in order to receive payment in return.

Therefore,
Paul is saying that Onesimus was parted from Philemon so that
Philemon could receive Onesimus in a new way. The parting was
temporary (for an hour), but now the return can be “forever.” The
word Paul chooses, aiónios, is consistently translated as
“eternal.” There was the breaking of a lesser-quality human bond,
and there is now new gain in an eternal one. The spiritual has
replaced the carnal. This is not speculation on Paul’s part. Even
if the purpose of God for the separation was not fully known, the
result of that separation is. Onesimus has become a believer, and so
– by default – there is now a new relationship between him and
Philemon which exists. It will now be up to Philemon to decide which
relationship is of the highest value to him.

Life
application: Paul would not claim inspiration in what occurred when
it was not specifically granted to him. He, an apostle of Jesus
Christ, was denied the full revelation of events which specifically
pertained to him and to two of his brothers in Christ. What an
absolute tragedy that people believe the lies of preachers and other
supposed “holy men of God” who continually make claims concerning
God’s purposes in things they have no idea about. The very best
thing you can do is run from someone who claims they have a word from
the Lord or a special insight into what God intends – be it
prophecy (the rapture is next week!) or life guidance (give, and your
breakthrough is just ahead!). Stand on the word of God alone, and
know that not everything that occurs will be explained to us in this
present life.

Lord
God, help us to be wise and discerning concerning people who claim to
have “a word” from You. It is true that we have “the word”
from You in the Holy Bible. That is sufficient. Those who go beyond
this are showing their true nature; a nature we should quickly walk
away from. Help us to be sound in our theology, reasonable in what we
believe, and not duped by those who falsely claim that they have
special revelation from You apart from Scripture. Amen.

...no
longer as a slave but more than a slave—a beloved brother,
especially to me but how much more to you, both in the flesh and in
the Lord. Philemon
1:16

The
reason that Paul alluded to in the previous verse as to why Onesimus
may have departed from Philemon for a while is now revealed. Paul
believes that it may be that the Lord was behind the scenes,
directing the events, so that Philemon might receive him “no longer
as a slave but more than a slave.” This is now truly the first time
that the status of Onesimus, in relation to Philemon, has been
revealed.

Until
this point, it was really unknown what their relationship to one
another was. But now, we find that Onesimus was Philemon’s slave.
And yet, Onesimus had obviously run away from him. This wasn’t like
someone not showing up for work in today’s world. It is similar to
a military man going AWOL from his post. This was a direct crime
against his master.

If
one was reading this letter for the first time, they would truly
understand the extreme care that Paul has taken to ensure every word
was meticulously chosen and written out. The life of Onesimus could
be in jeopardy, depending on the reaction of Philemon. But Paul
appeals to him to receive him not merely as a slave, but ever more
closely as “a beloved brother.” The words, “no longer,” are
intended to direct Philemon’s heart away from the master/slave
relationship and to have him look at the union of fellowship which
has come about because of a third party who intervened in both of
their lives, the true Master of both of them.

A
new relationship exists between the two because of the new-found
faith of Onesimus. Yes, he was a slave to Philemon, but he was now a
brother in Christ. Paul implores him to receive him as such. He then
increases the hope of such a reception by saying, “especially to
me.”

Paul
had a new brother in Christ, one he had come to love as a son (verse
9). He was asking for that to be considered. It was Philemon’s
right to act as he chose towards his property, but it was his duty as
a Christian to consider Paul’s feelings and needs as well. And so
the appeal by Paul would be hard to turn down. What Christ had done
in both of their lives necessitated them to consider one another’s
needs, hopes, and feelings. However, Paul doesn’t stop there. He
then adds on another thought for Philemon to consider by saying, “but
how much more to you.”

Paul’s
appeal is actually of less weight than what Philemon should consider
in doing right towards Onesimus. There was already a set relationship
between the two. It is almost impossible to find any close
relationship which has not been strained at times. But those that are
based within the home are normally overlooked in a different way than
those outside the home. Further, Onesimus was willing to voluntarily
come back to Philemon, carrying the very letter that Paul wrote in
order to face whatever decision was rendered. And even more, in
coming back, he would be far less likely to repeat such disobedience
in the future, having learned that his rebellion was a cause of real
trouble for any and all who were touched by it. Unlike a person
returned by force, he was willing to return on his own, thus showing
that he understood the seriousness of his actions and a willingness
to not repeat them.

Philemon
was being asked to consider this and apply these things from both a
human and a divine perspective. As Paul says it, “both in the flesh
and in the Lord.” In the flesh, refers to Philemon’s human side.
He had gained a brother in Christ, but that still involves a human
element. We all deal with other Christians from our human
perspective. The dynamic changes when another comes to Christ, but
everything about who we are, and who they are, remains in a physical
state. Philemon could expect a better worker. Onesimus could hope for
a more accepting master.

And
both of them would also have to consider their state “in the Lord.”
How one perceives the grace and mercy that has been bestowed on
himself is an indication of how he will then pass those same benefits
on to others. As Jesus Himself said, “...to whom little is
forgiven, the same loves little” (Luke 7:47). Both Philemon
and Onesimus had been forgiven much in Christ. If Philemon forgave
Onesimus’s minor offense against him because of Christ, Onesimus
would go to great lengths to be the best worker – slave or free –
that he could be in the future.

Finally,
like an earlier verse, this verse has been used to speak against
slavery. Commentators have attempted to show that because of the new
relationship between them in Christ, slavery is entirely
unacceptable. No such thought is on Paul’s mind. He has elsewhere
told both bondservants and masters to handle the relationship
properly, not to end it (see Ephesians 6:5-9). He didn’t tell them
that the relationship was wrong. Instead, he told them how to
correctly handle it.

Today,
the relationship is changed one from bonded slavery to employers and
employees, but it is actually similar in how the relationships are
handled. To use such faulty logic concerning what is wholly
acceptable, both in a given society and within the pages of
Scripture, will eventually lead to even nuttier ideas, such as
socialism and communism. Societies choose how to handle earthly
relationships, but the common and decent treatment of others,
regardless of the type of relationship, is outlined in the pages of
Scripture.

Life
application: Keep all things in context, and do not insert personal
biases or presuppositions into Scripture. Let the word speak for
itself. If someone is opposed to a social issue, such as slavery,
they are to make their case apart from the Bible if the Bible is
silent, or neutral, on that issue.

Lord
God, we come before You to offer our gratitude and praise for what
You have done for us. Regardless of our station in life. Whether rich
or poor, slave or free, we have all of the riches of eternity before
us, and our chains of sin have been broken; we are free. May we now
live out our lives always in anticipation of the
wonder and blessing which lies ahead. In doing this, we will always
be filled with gratefulness and praise for what You have done! Amen.

If
then you count me as a partner, receive him as you
would
me.
Philemon 1:17

Paul
has just asked Philemon in the previous verse to receive Onesimus “no
longer as a slave but more than a slave—a beloved brother.” He
then gave the parameters of that brotherly status with the words,
“especially to me but how much more to you, both in the flesh and
in the Lord.”

He
has established the parameters then by asking Philemon to reckon
Onesimus as a brother to Paul, and even more then as a brother of his
own. Paul had already identified Philemon as a “brother” in verse
7. Thus, he is asking that the same relationship between him and
Philemon be understood as existing between the three of them
(inclusive of Onesimus) now.

With
that understanding, he now pens a word carefully chosen to speak of
the relationship between himself and Philemon, koinónos. It
is one who participates mutually and belongs equally in a fellowship.
Thus, he is a “joint-participant.” And so, Paul’s words could
be paraphrased, “If then you count me as a joint-participant in
fellowship.” They are brothers in Christ, but to what extent? Paul
is asking that Philemon not only consider their fraternal bond
because of Christ, but their mutual partnership in
Christ. What is the difference? A good example of one who is a
brother, but who is not on a mutual level is found in 2 Thessalonians
3:14, 15 –

“And
if anyone does not obey our word in this epistle, note that
person and do not keep company with him, that he may be
ashamed. 15 Yet do not count him as
an enemy, but admonish him as a brother.”

Clearly,
Paul makes a distinction between one who is a brother in fellowship
and one who is not in fellowship. Paul is asking for Philemon to
count him as one in fellowship. He then explains the way that he can
express this special bond by saying, “receive him as you would
me.” He elevates Philemon’s treatment of Onesimus to the same
treatment as he would give to Paul himself. In such an act by
Philemon, Paul would know that their fellowship was mutual, grounded,
and truly directed to the same great goals within the church.

Life
application: How far are you willing to go to prove the depth of your
fellowship with another. Onesimus has committed a grievous offense
against Philemon, but Paul is asking that it be forgiven entirely.
Are we willing to act in the same manner for the sake of Christian
fellowship? Let us consider the state we were in before coming to
Christ, and then let us consider the great forgiveness we have
received in Him. From there, we can then more readily see that
whatever we forgive of others in Christ is truly nothing in
comparison to what we have received.

Great,
glorious, and gracious heavenly Father! We thank You for the infinite
forgiveness which was granted to us through the giving
of Your Son. In Him, a debt which could never be repaid by us was
swept away completely. Now, give us willing hearts to act in a
similar manner when lesser, earthly offenses are brought against us.
When we are asked to forgive, help us to not withhold that which is
requested. In this, we can reflect You in our actions, and so help us
to do so. Amen.

But
if he has wronged you or owes anything, put that on my account.
Philemon 1:18

Paul,
now speaking of Onesimus, says, “But if he has wronged you.”
Philemon, even after all of the words of Paul requesting mercy upon
himself, and also of restoration (implying leniency) upon Onesimus,
knows that Philemon may feel that a debt is owed because of what
Onesimus has done. Onesimus may have failed to perform certain jobs
before running away, costing Philemon money. Even if not, Onesimus
had escaped which may have caused a search to be made. Notices may
have been sent out identifying Onesimus. In this, there may have been
some sort of expenses.

What
is important to understand though, is that Paul doesn’t actually
say that Onesimus owed anything. He simply raises the matter,
preempting any later call for recompense to be made. Paul, however,
writes the issue of having done wrong in the indicative mood. This
may imply that the hypothetical supposition is actually a certain
fact. Paul is tactfully and carefully choosing his words to alleviate
any greater feelings of injury to Philemon while still acknowledging
that he very well may have been wronged.

At
this point, Philemon could get the letter, look at Onesimus standing
there, and say, “For Paul’s sake, I am forgiving you and granting
you your freedom, but before that happens, you owe me for what you
cost me.” By Paul stating in advance that Onesimus may have wronged
him, he is letting it be known that he has already considered this
fact as well. With this in mind, he then says, “or owes you
anything.”

This
would then cover any perceived debt owed by Onesimus. Even if he
hadn’t stole anything, his failure to work before, or during, his
absence could be considered a chargeable loss. Paul has preempted
frustration building up in Philemon by noting any such perceived loss
now. Instead of feeling that he is on the losing end of Paul’s
heartfelt request, Paul then says, “put that on my account.”

Paul’s
choice of wording here is ellogeó. It is a word found only
here and in Romans 5:13, and it signifies imputation. In essence, he
is saying that if Onesimus has done wrong, Paul desired that the debt
be imputed to him and that Onesimus would be found not guilty of any
chargeable offense. There could be no perceived loss if Paul was
willing to ensure that any such loss was covered. Paul is willing to
pay a debt he did not owe in order to keep Onesimus from being
obligated to a debt he had no way of paying.

Life
application: There are times when people are simply unable to pay
their debts. It is at these times that we should consider helping
them out, if at all possible. However, we need to be wise in this
matter. The book of Proverbs gives instances when it is unwise to be
surety for another (one example is Proverbs 17:18). Many things must
be taken into consideration before we act, but there are certainly
times when we should act. Be wise, but be willing to give as the
situation dictates.

Lord
God, help us to be wise when we are asked to help others out. There
are some people who have needs, but who have not been responsible
with their lives, leading to those needs. There are others who have
been gracious, prudent, hard-working, and yet they have come upon
hard times. Help us to be wise and discerning about these things. It
is sure that Your word gives us many examples to guide us, and so
help us to apply its precepts carefully at all times. Yes, help us in
this, O God! Amen.

I,
Paul, am writing with my own hand. I will repay—not to mention to
you that you owe me even your own self besides.
Philemon 1:19

Paul’s
previous words were, “...if he has wronged you or owes anything,
put that on my account.” The words he now writes become important
then because he would be bound by his words. In saying, “I, Paul,
am writing with my own hand,” it is not as if a scribe had
accidentally written something that Paul may have considered and then
rejected. Rather, his hand wrote the words, ensuring that Philemon
would know his sincerity.

A
long-debated question is whether Paul wrote the entire letter
himself, or if he took the pen from a scribe at this point and
finished the letter from here on. We can speculate on the matter, but
in the end, it is unknown. Either way, he personally wrote this
portion, and it became his signature of approval for the entire
letter. If the entire letter was written by him, it would be an
unusual occurrence, and a note of the most tender affection.

After
acknowledging his guarantee, he then says, “I will repay.” The
word “I” is emphatic. This is the purpose of noting he had
written the words with his own hand. If Philemon were to incur any
losses from Onesimus’ actions, he knew that Paul would ensure he
was paid back. What this means is that even in prison, Paul was able
to guarantee the debt was paid. Whether he had saved money over the
years, or whether he knew that gifts of support were forthcoming that
he could use, he was not destitute, and Philemon would have no fear
that there would be loss on his part.

Having
now made the guarantee, Paul gives an almost ironic set of words for
Philemon to consider by saying, “not to mention to you that you owe
me.” In essence, Paul has rightfully agreed to pay whatever debt
was owed because of Onesimus, but Philemon would be wrong in even
considering requesting such payment. There was a debt still
outstanding from Philemon towards Paul which was greater than any
debt he incurred from the situation with Onesimus. Whereas Paul might
owe a set amount of money to correct Philemon’s loss, Paul tells
Philemon “that you owe me even your own self besides.”

Paul
had led Philemon to Christ. That is something that could never be
repaid. It held eternal significance. The monetary loss incurred by
Onesimus was a temporary, earthy debt. There was no comparison
between the two. And so Paul is allowing the greater debt to be
canceled when Philemon releases the lesser debt. It really is a
touching note when considered properly.

Life
application: Have you taken the time to thank the person who led you
to Christ, or the one who has helped you develop in Christ? There are
debts and then there are debts. The debt of gratitude for spiritual
matters far outweighs, and will eternally outlast, the temporary
debts of this life. Be sure to let those who have spiritually
ministered to you know of your appreciation for their willingness to
open their mouths and speak the words of life.

Lord
God, there was a time when we were far from You. But then someone
came into our lives and spoke the words of life that led us to the
foot of the cross. Our eternal destinies were changed, our souls were
saved, and life took on an entirely new meaning. Help us to be
appreciative of those who are willing to share this glorious message,
and also help us to be willing sharers of it as well. To Your glory
we pray. Amen.

Yes,
brother, let me have joy from you in the Lord; refresh my heart in
the Lord. Philemon
1:20

The
translation here, following the KJV, misses the pun which Paul is
making. The Greek literally reads, “Yes, brother, from you may I
have profit in the
Lord.” The word he uses, rightly translated as “may have profit,”
is oninémi.
It is found only this once in the Bible, and it signifies to derive
“benefit,” or “profit.” The similarity of the word to
Onesimus is not to be missed. Paul is making a confirmatory statement
as indicated by the word “Yes.” He then makes it an endearing
statement by again stating the word “brother.” And then from
that, he makes his verbal pun by saying, “let me have profit from
you.”

He
is asking for a type of gain from the hand of Philemon, and that gain
is the pardon and release of his profitable son in the faith
Onesimus, or Profit. The words are as carefully written now as they
were when he was preparing to state what was on his mind in the
earlier verses. And to show the depth of his request, he adds in, “in
the Lord.” In essence, he is saying that Philemon’s approval of
Paul’s request would indicate that the Lord’s hand was, in fact,
involved in everything that has happened. It would then confirm the
Lord’s presence as Paul had surmised was the case in verse 15 with
the words, “For perhaps.”

From
there, Paul restates his desires with the words, “refresh my heart
in the Lord.” The word translated here as “heart” signifies the
inward parts; the internal organs. It thus refers to the deep-seated,
visceral feelings of a person. Paul is looking to have the aching in
his heart, the growling pains of his stomach, and the empty feeling
which is deep inside of him refreshed by Philemon’s granting of his
request.

As
a side note, some manuscripts say in this second clause, “in
Christ,” instead of “in the Lord.” As Christ is the Lord,
nothing doctrinal is missing. Either way, he is placing the entire
request, including the easing of his heart, in the context of being
united together with Philemon in Christ the Lord.

Life
application: Sticking to one translation of the Bible is not a wise
way of pursuing the word of the Lord. If one doesn’t know the
original languages, reading multiple versions, and then studying why
there are differences between them, will greatly help the reader
learn what is actually being said. For example, the use of irony is
often missed by one translation, but brought out well in another. Be
a wise student of Scripture and read the Bible as often as you can,
and in a multitude of translations.

Lord
God, thank You for the many varied translations of the Bible that You
have granted to us through the hard work of many scholarly teams. We
now have a much rounder idea of what is actually said in Your word by
comparing various translations with the originals that are also
available to us. What a blessed generation we are. Help us not to
squander the great blessing of such marvelous access to Your word.
Our lives are brief. May we use our time wisely in the pursuit of
Your superior word! Amen.

Having
confidence in your obedience, I write to you, knowing that you will
do even more than I say. Philemon
1:21

Paul
has made several requests, specifically stating in verse 8, that he
might have been bold and commanded what is fitting, but instead, he
appealed for love’s sake. It is as obvious as the nose on a
person’s face that Paul is asking for Onesimus to be freed from his
slavery, but yet he never states this. He only said that he would pay
any debts (v. 19) and that he desired Onesimus to minister to him
(verses 13 & 14).

It
is these things that are referred to with the words, “Having
confidence in your obedience.” Paul has made a set of requests, and
he is sure that Philemon will comply with those requests. They are
not commands, but they will answer the heartfelt desires of Paul when
they are met by his obedient son. This is why he wrote what he had
thus far. But then Paul adds on his next words; words which can only
be seen as a desire for Onesimus’ complete release from slavery.
This is what Paul is seeking in writing, “knowing that you will do
even more than I say.”

What
more could he do? The answer is threefold. First, he could forgive
Onesimus completely, including any outstanding debts, and even not
charging Paul for them. Secondly, he could grant Onesimus freedom
from his slavery. And thirdly, he could then send him to Paul to
minister to him. This is what would show a true and complete granting
of Paul’s implicit requests, along with his explicit ones. Paul has
said as much about slaves elsewhere, telling them that they are to
serve faithfully as slaves, but if they can be made free, to accept
that freedom (1 Corinthians 7:21). Paul wants this for Onesimus, and
he is hoping for it from Philemon.

Life
application: As has been noted in other verses of the book of
Philemon, Paul is not speaking against the practice of slavery. The
verses here and elsewhere cannot be used to say the practice is right
or wrong. It is explicitly allowed in both testaments of the Bible.
It may be true that it is not what was originally intended for man,
but with the fall came many things we must accept as a part of the
fallen world. In the case of Onesimus, Paul would have him freed
because of his status as a Christian, and his love for both the
master and the slave. The issue does not go beyond this. Be careful
to not force into Scripture what Scripture does not say.

Lord
God! Praises to You for what You have done for Your redeemed. We may
be in unhappy situations in this life. We may have an unhappy
marriage, we may be bound to a job which is highly displeasing, and
some of Your people may be in bondage of one type or another, having
lost all worldly freedom. But in Christ, we are the freest beings of
all. We know that these trials and troubles are temporary, and so we
can endure through them in the sure hope of something much better yet
ahead for us. Thank You for this wonderful assurance! Amen.

But,
meanwhile, also prepare a guest room for me, for I trust that through
your prayers I shall be granted to you.
Philemon 1:22

Paul
has completed his words of petition concerning Onesimus, and so he
now changes the direction of his letter using the Greek word homa,
translated here as “But, meanwhile.” It is word giving the sense
of, “at the same time.” He is assuming that his request
concerning Onesimus will be acted on, and so he asks that while that
is occurring Philemon will “also prepare a guest room for me.”

Translating
this as “guest room” is too familiar for Paul’s intent. A
“guest room” implies a room in one’s own house, whereas the
Greek word simply means “hospitality,” or “a lodging.” The
only other time it is used is in Acts 28:23 while speaking of Paul’s
lodging while he was awaiting trial. Paul is asking that
accommodations be made by Philemon (the verb is singular), probably
hoping that they will be at Philemon’s house, but he tactfully
refrains from asking for this, demonstrating his usual courtesy of
not being a burden on another.

Paul
is in prison at this time, and yet he asks for this to be done
anyway, next giving the reason with the words, “for I trust that
through your prayers I shall be granted to you.” Here the words are
in the plural. It is not just Philemon, but all mentioned in verse 2
(including the church) that he knew were praying for him. He is
certain that because of their prayers he will be released and able to
return to see them. The word translated as “I shall be granted”
indicates “a favor.” In other words, God would have Paul released
as a favor through their prayers.

This
statement is, of course, another reason why Philemon would need to be
especially considerate of how he handled the situation with Onesimus.
Paul would be back, and the response to his letter’s request would
be evident the moment he arrived. How would Philemon have acted upon
his heartfelt words? He certainly had other places to visit, and
other churches to minister to, but he would be coming to this one
when he was released. Though the subject of Onesimus has ended in the
letter, it is still on prominent display in how the letter would be
responded to.

Life
application: How do you act towards others in Christ when you have a
need? Paul was careful to not ask for a room in Philemon’s house.
He simply asked for help finding lodging. The amount we impose on
others is often an indicator of our respect for their personal time
and capabilities. The less we ask, while still asking some small
thing, shows that we respect them enough to ask for help, but care
about them enough to not be overburdensome on them.

Lord
God, give us wisdom in how we deal with others. Help us to evaluate
their situations, and not demand too much of them time-wise, or
favor-wise. Some people have lots of time, and we can chat with them
on the phone for an hour. Some lead very busy lives and we should
keep our talks short. The same is true with all aspects of relying on
others. Help us to be aware of their constraints before we impose too
heavily upon them. But in all our relationships, let us be thankful
that they exist. Close friends are a true blessing from you! Amen.

Paul
now begins his final words to Philemon. He starts with greetings from
five individuals. The first is found in this verse, Epaphras. This
individual is mentioned in Colossians 1:7 & 4:12. In Colossians,
he is called by Paul, “our dear fellow servant.” He is also noted
there as a being from Colossae and “a bondservant of Christ.”
Some tie him in with Epaphroditus who was seen in the letter to the
Philippians. Epaphras is merely a shortened form of the same name,
and so it is possible. However, as he is from Colossae, this is
unlikely because Epaphroditus was elsewhere said to be from Philippi.

Here,
Paul calls him, “my fellow prisoner.” This would be the reason
for naming him first. As both were in prison, it would show a special
bond existed. However, it is debated as to whether his bondage was
literal or spiritual. It could be that he voluntarily shared in
Paul’s confinement in order to assist him. Or, it could be that he
was temporarily confined because his relations with Paul brought him
under suspicion of the empire.

Whatever
is specifically meant by the term, he is a fellow prisoner “in
Christ Jesus.” The meaning of this is obvious. Regardless of his
status as a prisoner, it is because of his faith in Christ that he is
in this state. There with Paul, he also sends his greetings on to
Philemon.

Life
application: Paul was in prison, others with Paul were made
prisoners, and countless other souls in Christian history have been
imprisoned (and worse) for their faith. If such treatment comes upon
us in the future, we need to understand that there is no shame in
this. It is better to be in chains as a Christian than it is to deny
Christ and walk about in earthly freedom.

Lord
God, it’s difficult to think of how many people have been willing
to give up their freedom, and even give up their lives, for the
exalted name of Jesus. And yet these countless souls did just that.
They realized that the glory ahead far outweighs any temporary gain
in this fallen world. Should such a time come in our own
lives, help us to be willing to follow in that same mindset.
Give us strength in this, O God. Amen.

This
verse, along with verse 10 (which mentions Onesimus), place the
writing of Philemon at close to the same time as the writing of the
book of Colossians. Here is what it says in Colossians 4 –

Tychicus,
a beloved brother, faithful minister, and fellow servant in the Lord,
will tell you all the news about me. 8 I
am sending him to you for this very purpose, that he may know
your circumstances and comfort your hearts, 9 with Onesimus,
a faithful and beloved brother, who is one of you. They
will make known to you all things which are happening here.

10 Aristarchus
my fellow prisoner greets you, with Mark the cousin of
Barnabas (about whom you received instructions: if he comes to you,
welcome him), 11 and Jesus who is called
Justus. These are my only fellow workers for the
kingdom of God who are of the circumcision; they have proved to be a
comfort to me.

12 Epaphras,
who is one of you, a bondservant of Christ, greets
you, always laboring fervently for you in prayers, that you may
stand perfect and complete in all the will of God. 13 For
I bear him witness that he has a great zeal for you, and those
who are in Laodicea, and those in Hierapolis. 14 Luke
the beloved physician and Demas greet you. 15 Greet
the brethren who are in Laodicea, and Nymphas and the
church that is in his house.

Later
in Colossians 4:17, Paul addresses Archippus, who is still in
Colossae, and who is also an addressee in this letter to Philemon
(verse 2). It can be inferred then that the timing is the same, and
the letters were probably sent at or near the same time.

“Mark”
is John Mark who went along with Paul and Barnabas on a missionary
journey, but who left that task before it was finished. Because of
this, on the next missionary journey, there was a sharp disagreement
between Paul and Barnabas. Barnabas wanted to bring Mark along again.
The disagreement was so severe that they split apart, each going his
own way. Barnabas took Mark and Paul took Silas, and off they went in
different directions. However, Paul had obviously received Mark with
an open hand once again and they were there together.

Aristarchus
is a fellow Jew who is listed three times in Acts (19:29, 20:4, and
27:2). He is also named in Colossians and here in Philemon. Though a
Jew, he was a Macedonian from Thessalonica as well (just as Paul was
from Tarsus of Cilicia).

Demas
is noted next. Eventually, he will forsake Paul as is recorded in 2
Timothy –

“Be
diligent to come to me quickly; 10 for
Demas has forsaken me, having loved this present world, and has
departed for Thessalonica—Crescens for Galatia, Titus for
Dalmatia. 11 Only Luke is with me. Get
Mark and bring him with you, for he is useful to me for ministry.”
2 Timothy 4:9-11

Finally,
he mentions “Luke.” This is the same Luke noted in Acts 17:10,
and he is recorded as being with Paul in 2 Timothy 4:11. He is a
Gentile. He is also a physician, something readily supported by his
annotations in both the Gospel of Luke and in the book of Acts. His
carefully worded statements demonstrate an observant eye and an
understanding of both health and healing issues.

These
men are called “my fellow laborers.” They all sent their personal
greetings to Philemon, thus adding in one more reason for Philemon to
grant Paul’s request. All of them were aware of the situation, they
were obviously aware of Paul’s letter and its contents, and they
were all friends of Philemon. It would be hard indeed to not approve
the request Paul has made without offense to all of them.

Life
application: Is holding fast to one’s pride worth losing friends in
Christ? Philemon had been offended by the actions of Onesimus, but he
was also faced with either forgiving him and doing as Paul requested,
or he might lose his Christian brothers in the process. In the end,
anything lost through Onesimus’ disobedience was promised to be
restored. The only reason to not approve the request would be pride.
Let’s hope he did the right thing, and let us also endeavor to do
the right thing as well.

Lord
God, the one thing we cling to in this life, and which is the most
detrimental of all, is the sin of pride. This is especially true in
salvation. We don’t want to admit that we are sinners in need of a
Savior, that nothing we can do will save us. Instead, we must submit
ourselves to the only One who can – Jesus. Help us to put away our
pride for salvation, and to keep it away in our salvation. Help us in
this, O God. Amen.

This
final greeting is extremely similar to that of the closing of the
book of Galatians. The only difference is in Paul’s use of the word
“brethren” in Galatians. That was explained then as being
necessary because, despite the temptations of the Judaizers, Paul
still considered them brethren and wanted that point highlighted,
even at the very last moment of his direct and purposeful epistle.
The inclusion of the word here is unnecessary. Paul has already
called Philemon “brother” twice. Those also greeted in the
epistle were in good standing with him, and so he skips the term.
Instead, he simply speaks to all of them collectively with a plural
pronoun.

“The
grace of our Lord Jesus Christ” is one of the greatest concepts
found in the Bible. Man is fallen and man needs grace for his
salvation and for his continued walk with the Lord. Paul asks for
this marvelous blessing to be bestowed upon Philemon and those with
him. In this petition, it is understood that they are undeserving of
it. One cannot merit grace. Therefore, the petition is one of hope
that this unmerited favor “of the Lord Jesus Christ” will
continue to be lavished upon them – sinners already saved by that
same grace.

This
grace, being unmerited, is especially highlighted here for them to
consider their position before God. They have been granted grace in
the spiritual renewal found in Christ, and from the bonds of sin-debt
which tied them down, and he is now in the highest hopes that grace
will likewise be bestowed upon Onesimus in an earthly way. Paul is
reminding them that they stand by grace and that this grace should be
with their “spirit.” The spirit is the highest part of man. It is
the aspect of us which is reconnected to God because of grace, not
works.

Man
spiritually died when Adam disobeyed God; Jesus Christ regenerates
our spirit through His work. Faith in that deed, and faith alone, is
what brings this about. Paul asks them to consider this and let this
grace continue to be that which guides their spirit. It is certain
that he desires it to be especially directed toward the wayward slave
who is standing there awaiting a decision on his fate as Philemon’s
eyes fall upon the last words of the letter. And with that said to
his dear fellow Christians who meet in the house of Philemon, he
closes with “Amen.” So be it!

In
coming to the ending of the letters of Paul which bear his signature,
we should stop and be thankful for how God used him to bring us such
wonderful epistles of doctrine, instruction, training, and
encouragement. He spent his life’s energy to the glory of God,
understanding the immense debt that he owed, and which had been
canceled because of the shed blood of Christ. It is more than fitting
then that his final epistle is not one of actual prescriptive
doctrine, but one which appeals to the very heart of the gospel in
another way. In a chest full of precious jewels, Philemon radiates
out its own splendor among them. It shines out prominently as a
reminder to each of us that we have received grace and mercy, and so
we should also consider bestowing it upon others. Their offense
against us is far less than our offense against God. Let us remember
this always.

Life
application: If you have come to the book of Philemon, after
having read it and
contemplated it, has it changed your heart towards another who needs
your loving grace and tender mercy? At the foot of the cross, the
ground is level. We all needed His forgiveness, and we received it.
Are you prepared to give it to someone who has offended you far less
than you have offended God? Convert your heart of stone into one of
tender flesh, look upon the affliction of the one who stands near,
and grant them the pardon they need to be restored in their spirit
towards you. Let peace and fellowship be seen in you towards others
because of the cross of Jesus Christ.

Lord
God, we all have debts owed to us, and debts that we owe. Some are
debts which must be paid because of earthly responsibilities. And,
some are debts that we can forgive, or ask to be forgiven, because of
our position in Christ. Help us to be willing to cancel those debts
among our fellow believers that will allow them to more freely live
in Your presence, knowing that we have been forgiven so much more
because of Jesus. Help us in this, O Lord. Amen.